Zionism as Racism and Terror


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Posted by Dr. Abu Yafa on December 19, 19100 at 10:31:19:

Zionism as Racism
After 2,000 years of conflict, the Jewish prayer "Next Year in Jerusalem" finally became expressed in an open political movement called Zionism. In 1862, Moses Hess, teacher to Karl Marx and the spiritual father of both Zionism and Communism, wrote Rome and Jerusalem. In it, he expressed the familiar Talmudic values.
We Jews shall always remain strangers among the Goyim [Gentiles]. . . . It is a fact the Jewish religion is above all Jewish nationalism. . . . Each and every Jew, whether or not he wishes it or not, is automatically, by virtue of his birth, bound in solidarity with his entire nation. . . . One must be a Jew first and human being second.1
If Adolf Hitler had ever said the words "One must be a German first and a human being second," would not those words be often repeated as proof of his depravity? For some compelling reason, no one dares to condemn such words when they come from the man who laid the foundations of both Zionism and Communism.
I began to survey Zionist literature, from the writings of Moses Hess to the present day, and repeatedly I encountered the same supremacism expressed in the Talmud.
A prominent Zionist historian, Simon Dubnow, wrote the Foundation of National Judaism in 1906. In it, he expressed sentiments that would certainly be described as anti-Semitic had they come from a Gentile.
Assimilation is common treason against the banner and ideals of the Jewish people. . . . But one can never 'become' a member of a natural group, such as a family, a tribe, or a nation...A Jew, on the other hand, even if he happened to be born in France and still lives there, in spite of all this, he remains a member of the Jewish nation, and whether he likes it or not, whether he is aware or unaware of it, he bears the seal of the historic evolution of the Jewish nation.2
In 1965, Moshe Menuhin, an Israeli who was born into an extremely prominent Hasidic family, dared to write an exposé of the Jewish hypocrisy. He wrote a fascinating book called The Decadence of Judaism.3 He was a graduate of a yeshiva in Jerusalem and was the father of the prominent Israeli musical performer Yehudi Menuhin.
Menuhin documents the influential modern Zionist writer Jakob Klatzkin addressing the world at large in his 1921 German-language book Krisis und Entscheidung (Crisis and Decision). Klatzkin writes
We are not hyphenated Jews; we are Jews with no qualifications or reservations. We are simply aliens; we are a foreign people in your midst, and, we emphasize, we wish to stay that way. There is a wide gap between you and us, so wide that no bridge can be laid across. Your spirit is alien to us; your myths, legends, habits, customs, traditions and national heritage, your religious and national shrines [Christianity], your Sundays and holidays. . . they are all alien to us. The history of your triumphs and defeats, your war songs and battle hymns, your heroes and their mighty deeds, your national ambitions and aspirations, they are all alien to us. The boundaries of your lands cannot restrict our movements, and your border clashes are not of our concern. Far over and above the frontiers and boundaries of your land stand our Jewish unity. . . . Whosoever calls the foreign [Gentile] land a fatherland is a traitor to the Jewish people. . . . A loyal Jew can never be other than a Jewish patriot.... We recognize a national unity of Diaspora Jews, no matter in which country they may reside. Therefore, no boundaries can restrain us in pursuing our own Jewish Policy.4
Before the Second World War Nahum Goldmann, president of the World Zionist Organization, urged German Jews to immigrate to Palestine, using the following blunt words:
Judaism can have nothing in common with Germanism. If we go by the standards of race, history, and culture, and the Germans do have the right to prevent the Jews from intruding on the affairs of their volk. . . The same demand I raise for the Jewish volk as against the German. . . . The Jews are divided into two categories, those who admit they belong to a race distinguished by a history thousands of years old, and those who don't. The latter are open to the charge of dishonesty.5
Even Judge Louis Brandeis, the Zionist who sat on the American Supreme Court, said it succinctly: "Jews are a distinct nationality, whatever his country, his station, or his shade of belief, he is necessarily a member."6
Theodor Herzl, the father of modern Zionism, expresses the true causes of what he calls the Jewish Question:
The Jewish Question exists wherever Jews are to be found in large numbers. Every nation in whose midst Jews live is, either covertly or openly, anti-Semitic. . . Anti-Semitism increases day by day and hour by hour among the nations; indeed it is bound to increase because the causes of its growth continue to exist and cannot be removed. . . . Its immediate cause is our excessive production of mediocre intellects, who cannot find an outlet downwards or upwards - that is to say, no wholesome outlet in either direction. When we sink, we become a revolutionary proletariat, the subordinate officers of all revolutionary parties; at the same time, when we rise, there rises also our terrible power of the purse.7

Hess, Moses, (1958). 1812-1875. Rome And Jerusalem. Translated By Maurice J. Bloom. New York: Philosophical Library.
Dubnow, S. (1906). Foundation Of National Judaism. Translated From Die Grundlagen Des Nationaljudentums. S.M. Dubnow. Berlin : Jüdischer Verlag.
Menuhin, Moshe. (1965). The Decadence Of Judaism In Our Time. New York: Exposition Press
Menuhin, Moshe. (1965). The Decadence Of Judaism In Our Time. 482-483.
Attack. (1976). Goldmann quoted in Zionism I: Theory. no.42. (Hillsboro. WV. www.natvan.com).
Brandies, L. at a speech before the Menorah Society at Columbia University.
Herzl, T. (1967). The Jewish State: An Attempt At A Modern Solution Of The Jewish Question. London, Pordes.
Chapter 16: Jewish Supremacism, Pg. 10 of 12 ORDER NOW!

The Jews' exclusivity, their resistance to assimilation, their alien traditions and customs, all these factors have contributed to a reaction from the Christian world that at times became extreme. With each persecution the Jews suffered, their own distrust and antipathy toward Gentiles became intensified in their own writings and in patterns of behavior that engendered still more persecution. A cycle of recrimination began that still continues as we approach the end of the 20th century.
A whole generation of Jews is now growing up inundated with stories of Gentile perfidy. Not only are the Germans and Eastern Europeans blamed for the Holocaust, but now there are many Jewish-authored books arguing that all the Western nations share in the guilt, as well as President Franklin D. Roosevelt, the Catholic Church, and, indeed, the entire Christian world.1
I discovered that to draw attention to the writings of the Talmud and to quote the very words used by modern Jewish leaders and writers, invites the charge of anti-Semitism. It seemed to me that if repeating the words of Jewish leaders is anti-Semitism, then there must be distasteful elements in the words themselves. Maybe, the historical Jewish attitude toward Gentiles should be considered when assessing the causes of anti-Semitism.
Bernard Lazare, a popular Jewish intellectual in France in the 19th century, investigated his people's role in age-old conflict with other peoples. In the widely circulated book L'Antisemitisme, he wrote:
If this hostility, this repugnance had been shown towards the Jews at one time or in one country only, it would be easy to account for the local causes of this sentiment. But this race has been the object of hatred with all the nations amidst whom it ever settled. Inasmuch as the enemies of the Jews belonged to diverse races . . . it must be that the general causes of anti-Semitism have always resided in Israel itself, and not in those who antagonized it.2
Some might argue that the anti-Gentile tone of the Talmud and the founding Zionists has little relevance to the Jews of today. The evidence, however, is that the core of Judaism, orthodoxy, is steadily becoming more extreme against Gentiles than in previous generations. The Encyclopedia Judaica3 says as much in its articles on the subject.
Perhaps such should be expected with the advent of modern film. Cinema and television wield an enormous influence on human emotions. Serial accounts of the persecutions of Jews, all the way from the Torah to the Holocaust are now propagated in an irresistible format. In thousands of well-crafted films, from The Ten Commandments4 to Schindler's List,5 Jews are reminded of Gentile perfidy, while Gentiles are softened to the Jewish cause. The incessantly repeated horrific stories of the Holocaust can only serve to heighten the suspicions of the average Jew toward Gentiles while underscoring the need for Jewish solidarity.

Wyman, David S. (1985). The Abandonment Of The Jews: America And The Holocaust, 1941-1945. Pantheon.
Lazare, Bernard. (1967). Antisemitism: Its History And Causes; Translated From The French. London, Britons Publishing Co.
Encyclopaedia Judaica. (1994). Decennial Book, 1983-1992 Events Of 1982-1992 Jerusalem : Encyclopaedia Judaica.
De Mille, C. B. (1956). The Ten Commandments. Hollywood. Paramount.
Spielberg, S. (1993). Schindler's List. Hollywood. Universal.




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